2 San

progreslive states of mankind, from the thers upon the highest of hills, or in creation to the end of time.

the lowest of valleys, the green grafs The firt is emblematic of man's state its pavement : the cloudy canopy of of nature, from his first disobedience Heaven its covering. Thus he is taught to the time of God's Covenant with to conGider this whole terrestrial globe Abraham, and the eltabiilbment of the as his LODGE; and is thereby intruct. Jewith Economy.

ed to look upon all mankind as his The second, from that period to the BRETHREN, and !o grasp the whole ära of the last, full, and perfect Reve. human race to his heart with the arms lation from heaven to Mankind, made of universal benevolence and compafby our Great REDEEDER.

fion. Hence, allo, he learns to view The third, comprehending the glo. the whole earth as one Timple of the rious interval of the christian dispensa. deity, with its length due east and tion, down to the consummation of west marked out by the line of the all things.

Zodiac, and thef Giant's Course of the The state of darkness, or obfcurity, Sun and Moon therein ; and 10 conof the FIRST DEGREE, strongly figures template every human heart, out the darkness of chaos before man's ALTAR burning with the incense of creation ; or the night into which his adoration to the Grand ARCHITECT glorious faculties, were plunged, by OF THE UNIVERSE. the fall contequent upon his original As the darkness of heathenism, or transgression. It is also forcibly em- natural religion, preceded the divine blematic of the darkness of the womb revelation vouchfased to the favourrice antecedentio man's natural birth ; and people of God; so by our initiation the pain inflicted at his entrance aptly into the SECOND DEGREE, we advance represents his pangs, and biter fenia- fill farther into the down figured out tions, on his entrance into the Lodge by the Motaio dispensation, which of this chequered life. Like a woclul preceded the more perfect CHRISTIAN and besighied traveller, found in a Day. Here the noviciate is brought dreary and hupelets defert, his indigent to light, to behold and handle tools of condicion fuggetts to him the forlorn inore artificial and ingenious conand helpless lituation of man in a llate itruction, and emblematic of sublimer of nature; eaches him the value of moral truths. By there, he learns to murual good offices; and directs him reduce rude maiter into due form, and 10 extendebat relief afterwards to others, rude manners, into the more polished which he then so much wanış himself, shape of moral and religious rectiture; by comforting the afflicted, fieding the becoming thereby a more harmonivus hi ingry, and covering the naked with a corner tone of lymmetry, in the strucgernent. He is brought to the light ture of human society, until he is made of the world, and the light of know- a glorified corner-fone in the Temple ledge, by the help of others. His in- of God, made without hands, eternal velicure is strongly ligniticant of the in the Heavens. Here he learns to apfiif* cloathing ot the human race, and ply the SQUARE of justice to all his acmarks out the modent purpose of prim- tions; the Level of humility and be: æval dress. His tools are the fough nevolence to all his brother men ; and implements of uninstructed genius, and by the Plume LINE of fortitude, lo fupe she rude emblems of the fiinplelt moral port bimcilt through all the dangers truth«, pointing out the hard labour and difficulties of this, our falien, fiewhich human industry muft undergo, ble, ftate. Here, instead of the cafizal when. unathifted by the cunning and lodge as before, like the vagrant 12com penzious devices of criivaled ari. bernacle in the wildernefs, be first be. His lodge is described to him as comes acquainted with the construction univestif wildernes, wherein he cau- of the glorious temple of King Solosivusly associates with his human bro. mon, whose magnificent proportions N O TE S.


T E. + Gen. iii. 7.

Plalm xix. 5 Hib. Mag. June, 1796.



* Gen. Mi. 21

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were dictated by the oracular instruc- ticularly, who this one God is, and in tion of God, and are figurative of ce- what manner you adore him ; because leftial perfection.

a lively Frenchman, of your acquain. The THIRD DEGREE brings the Ma- tance, is laid, once upon a time, to sonic enquirer into a state representing have sacrificed a bull to Neptune ; and the meridian light of the last and fullest some cake a man's practice to be the revelation, from heaven to man upon beit index of his principles. But as carth, by the eternal S:n of God; through Jupiter, Neptune, and Pluto, agreed whose resurrection and ascenfion, he is io divide the world between them, they railed from darkness and death to thc may as well draw ftraws for their voia. certainty of life and immortality, ry. And much good may it do the

Such is the masonic oeconomy. Such winner. are the outlines of that fyftem, which 'A Being of infinite wisdom, that is juftly compared to an equilatoral will punish and reward. -The atıriIriargle, the perteet emblem of univer: bute of wisdom cannot, one would fal harmony, and the fublimest fymbol imagine, recommend any Deity to yoit, of the incomprehenfible Deity; whose fince the more he knows of you, the radiant throne may we all hereafter less, of course, he will like you. And encircle with songs and choral halle, as to the article of punith ment, it is lujahs for evermore!

wonde:ful how you could permit a Amen, so MOTE it be !

grain of that ingredient to enter into

the composition; for surely no man can Remarks on Voltaire's Creed. have any thing to fear from a God wbo

rewards Voltaire.

• An universal God, and not the God of one particular nation, province

, SIR,

or fe&t. If the people of one partiThe following curious paper was writ- cular nation, province, or feet, believe

ten, many years ago, by the late ex- in God and keep his commandments, cellent Prelate, Dr. Horne, Bishop when the other inhabitants of the earch of Norwich. A copy of it has been do not, the former may, through bis in my poffeffion, for fome time; and, mercy, enjoy his favour and protection, beside the circumftance of its no: be- while the latter are, by his justice

, deing in any of his published works, prived of them. For this reason he and its intrinfic merit, it will, pro: chose Abraham, and bestowed the b?el

. bably, be not the less acceptable to sing upon his feed. Becaufe of unbe your readers from its being highly litt and disobedience the Jews were feasonable. I am, &c.

sejected, and the Gentiles now ftand, C. in the same manner, by faith and obe

dience. Let the Chriftians of every A :

Voltaire is a very great curioliiy. by this rule ; and let those answer for With such a curiofity, however, great it, who put unwarrantable limitations as ir is, we are presented, at the close and reftridions upon the goodnels of of his letter to the fieur Rousseau. I their Maker. shall lay before the reader a faithful • I love him and serve him as well trapslation of this confession from the as I am able; in men, my fellow creaFrench, accompanied with some brief tures, and his children. Videlicet, by Temarks upon the feveral parts of it en breaking his laws and blafpheming his pallant. But before I begin, I must revelations ; by setting a glorious ex: drink a couple of bumpers of cham- ample of infidelity and profigacy, and paign, that I may be a match for encouraging all nations and languages ibe little man.

And now, my dear to follow it. philofopher, have at you.

· But I do not believe that he pre"I adore one God, the Creator.'fers one people or feet to another. We lhould be glad to know more par- He may have che liberiy, it is hoped,

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is wrong:

to prefer certain principles and prac- do not flatter him, but speak the truth tices to others, and to prefer thole of as well as we are able, though we must his creatures, who adhere to what is always fall infinitely short in our manright, belore those who follow what ner of doing it.

How he can do this, with • Every one who loves mankind and out prefering some people and some ' his country, who cherishes his wife, fects to other people and other fects, who educates his children wisely, who we must have one more confeflion of does justice, who comforts the miserafaith to explain. No man is made ble, who relieves the poor, who is no acceptable to God by professing bin. bigot, serves God as he himself refelf a Christian, who lives otherwise quires, and fulfils the law. That is, than a Christian ought to do. His pro- if you have the making of it. The law feffion, in such a cale, instead of juft- of God requires many other things befying him, would only enhance his lide there to be done, before a man guilt, and increase his punishment. can fulfil it. But fuppose, for once,

Earthly princes, who have their foi- we were to try you by your own low. #bles, like you or me, prefer those who One might ask, how a love to man

can flatter them with the moit address. kind and one's country was shewn by

God desires not that we thould flatter writing books against religion ? Ora lihim in our services.” How can he be love of truth, by disowning them when

fattered, to whom we can ascribe no written? Or a love of juitice, by fel.

perfection, of which he is not poffeff- ling the copy of a work to fix differsed? Or what Chrillian, of ihe lowest ent booksellers, &c. &c. &c. Be not form, ever thought of doing it? Against deceived, my dear philosopher, nor atwhom, therefore, is this bolo thot? tempi in vain 10 deceive us. It will Is it thrown into the air, merely 10 puzzle your own dear self to frame a try the ftrength of our long bow? law, fit to appear in public, which will

His true temple is the heart of a not condemn you. What then will begood man. The inference here fug- come of you, when tried by the allgefted is, that therefore all other tem- perfect law of the most high? ples are needless, and the use of them • Vice, knavery, and "llander, are absurd. But allowing that God vifits, the only impieties I know of. And and, as he himself is pleased to express yet there is not a manin Europe, whose it, lakes up his abode' in the hearts knowledge in that way is more extenof his faithful people, does it follow five. These are bad things to be sure; hence, that they are not to worship but none of them are properly styled him in material temples, while they impieties; a word appropriated to those are here below? How many links of fins which are committed immediately this chain are wanting?

against God, such as irreligion, infiWe are more concerned to imitate delity, and blafphemy. bis

goodness and mercy, than to allem I firmly believe that every just man ble on certain days for the purpose of believes in God.' This point cannos informing him in a song, that he is be well fettled, till we know what is good and mercituli' The duties of de- here meant by a juít man, and what by yotion and charity are by no means believing in God; as also whether a imcompatible. The truth is, we are man can helieve in God, who has not concerned to do both, and one in order heard of him; and whether he is likely to the other, as we are then in the best to be a jult man who has noi first dons difpofition to imitate the goodness and both. As it ftands, at prefent, it is mercy of God, when our minds are one of the most extraordinary articles filled and our hearts warmed, with the of fauh that ever was believed by an glorious ideas of them contained in the infidel. divine pfalms and hymns. These are • I believe that God is a good king, fung, not to inform God, but to ex. who desires his subjects to be honeit press our gratitude. And when we men, and nothing inore.' So realontay that he is good and merciful, we able a request thould bave been better

xxx 2


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complied with by some people, than, than this; or else your pradlice outaccording to all accounts, it haih been. Atrips your faith at a strange rate. For But uho authorized Mr. Voltaire to it there be any n.odely in your method tell ihe world, 10 a tule, uhat the of examining revelation, modesty is a grat king of heaven and earth riquires very citierent thing from what the or his fubiec? We knoa hr hain re world bisherio hach isken it to be. quired all onis, and a great deal more. ' And I pity these governments that

'I fiectal ly believe that our com- burn either men or books;' so do I mon parent will have benest catholics, from n y teul; because linse, learning, honeft proiectarıs, honest Turks, how and wii, properly applied, would foon nei lidians, the Suiís vicar, and John make any country too hot for an infie James Rouficau, it he repent himn of his del, withiut fire or faggot. icilies and his calumnies.' What God • I believe in God with all my heart.' intends to do with honest Turls and The more thume for you, that you obey Indians,' he hath no where told us, him no better. because it concerneih us not to know. * And in the Chriftian religion with One thing we are sure of, that he will all my might.' I am afraid, my dear do nothing with them but what is just philosopher, you have spent your and righi. But what he will do with strength in beliving what is faile, and wicked and apostate Chriftians he haib have now no power left to believe what told us, because it highly imports us to is true. But try again yet once more: know and lay it to heart. I have not divest yourself of passion and prejudice; heard that the Suiss vicar,' is ex- reform your manners ; ceale to do evil; cluded from grace, unless Mr. Voltaire's learn to do well; confider you are nor decree concerning his writings be fuf- well stricken in years; death is real, fcient to reprobate his perfon. And and judgment will follow. Reperit

, so far am I frem denging the salvability and you will soon believe, tabe my of John James, if he repeni, that I word for it. doubi not but Voltaire him felf might • Man, who seems the most unhappy be saved, upon the same terms. Whe. being in the creation, is burn, lives ther after finning with a high hand, till and dies in pain. Ole would te çize feventy, he will, or can repent, is ano to know, as he proceeded originally ther question.

from the hands of a good and gracices 'I adnit of final causes in the system Creator, how this comes above, uslets

, of Providence. A very kind concef fince that time, tome alteration hat fion, and Providence is much obliged io been made in his condition, through his

ouo fault. But I cry you meres,

be * And I humbly believe, that for oves all his wreichedness to the some good end, of which I profefs my- pricfis. felf to be ignorant, bighv aymen are

* Priests and doctors corrupt bie ir. permitted to rob, wars to iling, and fancy, inbitur and delude los madre

John James to write. With regard to heod, and behiege him in his old azt; ibis article, I protefs the fame faith, but they make him die in a intakice, not the fan.e ignorance. I conceive that cowardly way, and pursue him even in John James, and another person who ihe order world. Some call this rede ihall be nameless, have been pamited gion ; for my part, I call it madnefi

! 10 wrlie, in order to fhew us how far it so do I. I is a pity but the principles is pohble for authors to mifupply, in of toleration could te fufpenusdinthe diferent ways, thote talenis uni uhich operation, just while we mig be cut the God bach entrusted them; that men of throais of these fame prints and da genius mag hear and fear, and be upon tors, that the poor world nigbe er en their guaid.

jfclfa liule. But men of strong male ·1

lain of opinion, that it is my privi- fions and brisk imaginations, especial loge 10 examine with modetly what if they are potis 100, have a way of se: is called revelation. You believe, my presenting ihings very difcrebe drome - ar pinilolopher, a great deal more, the common one. To infruct children

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early in the knowledge of God, and of 'I esteem mine too highly to fear his their dury, is, in the language of genius, presence. Do you? I question that. to • corrupt their infancy.' To teach I am much miltaken if your heart did them, as they grow up, the art of deny- not give you the lie when you penned ing and subduing their unlawful defires, this bravado. of regulating their wills and affections, "No external expiation can juftify and of keeping heaven in fight, while the finner, though he were' plunged over they walk on earth, is to 'embilter and head and ears in consecrated water, or delude manhood.' To prepare fick covered with cow-dung, like the Indians and dying people for their departure in about the Ganyes, or stuck with nails, the faith and fear of God, is to beliege like the Bramins. Learning is a fine and make cowards of them, and pursue thing; it enables a man to let the mithem in the other world.' When ferable devices of the belotted pagans they, who undertake the clerical office, upon a level with the inftiquions of execuie it properly, *I, for my part, God, in order to laugh them all out of etterm them to be, the fall of the the world together. The cow-dung earth, and the light of the world' May and the nails we readily give up; and fuch be my attendants, guides, and the pureit water is, without all doubt, comforters in my life, and at my death! as to any virtue of its own, equally inAnd I wish Mr. Voltaire no worse effectual for the purpose mentioned. luck, than to have a faithiul director of But the point to be proved is this, that this fort near him, when he comes to God cannot, by his grace and mercy,

do away sin, upon the application of • Priests are not made to render us an ouiward significant facrament, ore happy either in this world, or the next.' dained by himlelf to that end. Till this Omnipotencitfelt cannot render beings is fatisfactorily made out, we must beg happy, while they continue to have the leave ftill to think, that remiffion of only fource of happiness. That bleffed fins may be conferred in baptifm, nota Briefi, who brought life and salvation withstanding that one Indian daubs from heaven with him, was formerly himself with ordure, and another is asked, 'Art thou come io torment us pierced from head to foot, like the man before the time.' And nothing is more in the almanack. common than for gentlemen to express ' But a good man shall see God and themselves differently, when they mean be happy, though he have worshipped the same thing.

all the amulets of the negroes, or the I hope to die nobly, and with con- divine marmosets of the Bonzes.' In fidence. My dear philofopher, have oher words, 'Good people, I, for my you ever been fick, and in danger of part, worship one God, the Creator, death? How did you feel, and what ihough it is in a way very much my. were your thoughts then? They say, own. But this is only a fancy of that many as your wits are, you have mine; and, in these trifling maiters, been frightened out of them all upon every man as he pleases, say 1. I would Such occasions. Do you recollect have you give yourselves as litile trouhow it has been with you ; because so, ble about the object, as about the mode or worse, it will be with you again, of adoration. Be baptised with water, when the time arrrives.

or patch yourselves over with cowl_d, · None but a vile flave would foar to it makes no difference, And whether meet a good master. Yes, any servant you worship one God the Creator, or a would, who had used him as you have inonkey, it comes to the fame in the done yours. The goodness of the maf- end. Be but good men, as you see me ter is an aggravation of the servani's to be. Believe as you like, but act as crime, who, if he had any thing gene. I do; and in due time you

will find sous in his nature, would by that very yourselves in heaven, if there be any consideration, be led to repentance. lich place : and fo I bid you heartily But of this there appear, as gci, no figos farewell

. Only, as a play is fucceeded in the fieur de Voltaire.

by a farce, my confeflion of faith


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